{"id":3940,"date":"2023-10-24T05:39:38","date_gmt":"2023-10-24T04:39:38","guid":{"rendered":"https:\/\/icertpublication.com\/?page_id=3940"},"modified":"2023-11-05T18:54:25","modified_gmt":"2023-11-05T18:54:25","slug":"zakat-management-system-an-islamic-manifestation-of-mans-humanity-to-man","status":"publish","type":"page","link":"https:\/\/icert.org.in\/index.php\/edu-mania\/edumania-vol-1-issue-3\/zakat-management-system-an-islamic-manifestation-of-mans-humanity-to-man\/","title":{"rendered":"Zakat Management System: An Islamic Manifestation Of Man\u2019s Humanity To Man"},"content":{"rendered":"\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t

Zakat Management System: An Islamic Manifestation Of\nMan\u2019s Humanity To Man<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

Adigun, Wasilat Fayokemi <\/p>\n

Department of Arts Education, School of Multidisciplinary Studies <\/p>

Bamidele Olumilua University of Education, Science and Technology, Ikere Ekiti, Ekiti State<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t
Abstract<\/h5>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

Zak\u0101t is one of the principles of Islam which aims at improving the socioeconomic condition of the poor by distributing the wealth of the society in such a manner that no member of the society is left uncared for. In Nigeria, the problem of multi-religious nature of the country makes it difficult to have a well-functioning zak\u0101t management institution provided by the government to manage zak\u0101t collection and distribution. Thereby, zak\u0101t management is left to private Islamic organizations and mostly to the individual zak\u0101t payers which rendered the management of zak\u0101t ineffective as many Muslims still live in abject poverty since they do not feel the impact of the distributions of zak\u0101t by Muslim groups. This paper is thereby designed to root out the factors inhibiting the proper functioning of zak\u0101t management in the Southwestern Nigeria with the hope of putting forward appropriate solutions. The paper adopts a descriptive method where interview was used majorly to collect data from poor Muslims and the Muslim organizations that are involved in zak\u0101t collection and distribution. Findings revealed that zakat institutions in the southwestern Nigeria have not achieved the aim of eradicating poverty among Muslim simply because, it is very difficult for the Muslim organizations to determine the rate of Nis\u0101b of the wealthy individual that is due for the payment of zak\u0101t since it is not managed by the government. This brings about the problem of insufficiency in the annual zak\u0101t funds at the disposal of the groups. The paper recommends some of the things needed for the government to establish a ministry headed by the Nigeria Supreme Council for Islamic Affairs (NSCIA) that will manage the collection and distribution of zak\u0101t in order to take care of the poor, needy, and those put by the Qur\u2019an under the beneficiaries of zak\u0101t.<\/p>

Keywords: Zak\u0101t, zak\u0101t management, humanity, Islam, man.<\/i><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t
About the Author<\/h5>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

Dr Adigun Wasilat Fayokemi is currently a Senior Lecturer at the Department of Arts Education (Islamic Studies Unit), School of Multidisciplinary Studies, Bamidele Olumilua University of Education, Science and Technology, Ikere-Ekiti, Nigeria. She started her career at the defunct College of Education, Ikere Ekiti as an Instructor at the School of Languages after emerging as the best NCE graduating student of the School in 1994. She received her Bachelor of Arts Education in Islamic Studies from Lagos State University, Ojoo, Nigeria. She later proceeded to University of Ibadan where she obtained her Masters of Arts in Islamic Studies and Ph.D from the Department of Arabic and Islamic Studies, Faculty of Arts, University of Ibadan. She has been actively involved in research, teaching and training on Islamic Studies and Religious\/Moral Education. Her research interests are in the area of Islamic Education, Theology, Gender Studies, Ethics, Morality and Contemporary Studies. She served as the Head of Department of Islamic Studies in 2018 until 2020 and was part of the teaching team for training programs organized by Center for Research and Development (CERAD) of BOUESTI. She has conducted research and published articles in various areas of Islamic Studies and contemporary studies in both local and international journals. She is a member of the National Association for the Study of Religions and Education (NASRED); Nigeria Association of Arabic and Islamic Studies (NATAIS); Nigeria Associations of Female Teachers of Arabic and Islamic Studies (NAFTAIS); Professional Muslim Sisters Association of Nigeria (PMSAN); International Council for Education, Research and Training (ICERT), and others. She received Dr. Sarvepalli Radhakrishnan Global Educator Award-2022 for excellence in education, social welfare and contribution to education fraternity & society during the Indo-Global Education Summit (IGES-2022) on \u201cRecent Transformations in Education, Health, Management, and Research\u201d organized by International Council for Education, Research and Training (ICERT).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

\n\t\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t
\n\t\t\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t
Impact Statement<\/h5>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

ak\u0101t management system is described in this article as an act of compassion and solidarity with those who are less fortunate. The proper management of it is very crucial for ensuring that it reaches those who are in need. However, despite its importance, zak\u0101t management institutions in the southwestern Nigeria have not achieved the aim of eradicating poverty among Muslim simply because, it is very difficult for the Muslim organizations to determine the rate of Nis\u0101b of the wealthy individual that is due for the payment of zak\u0101t since it is not managed by the government. This brings about the problem of insufficiency in the annual zak\u0101t funds at the disposal of the groups. This research found out that transparency, sufficient financial resources, accountability, availability of expertise to manage zakat collection and distribution are strategies to root out the factors inhibiting the proper functioning of zakat management in the South western Nigeria. The research offers valuable insights for educators, policymakers, religious organizations, and individuals in the mainstreaming social justice in public life<\/p>

ORCID ID: 0000-0002-6060-1284<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

\n\t\t\t\t
\n\t\t\t\t\t
References<\/h5>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
\n\t\t\t\t
\n\t\t\t\t\t\t\t\t\t

Adetona, L.M (1999) \u201cAdministration of Zakah in a Non-Islamic State: A Case Study of <\/span>Nigeria\u201d. Journal of the Faculty of Arabic and Islamic Studies (JOFISA), Lagos State  <\/span>University, 5(2) 1-19 <\/span>Balogun H.O (2011). Zakat: An Antidote to Poverty. Religious Forum Academia (REFA) VOL.<\/span>10 (1). The Nigerian Association of Religious Scholars<\/span><\/p>\n

Baydouin A.H (2004). Students\u2019 Dictionary Arabic-English Bilingual, English-Arabic. Lebanon, Dar Al-Kotob Al-ilmiya<\/span><\/p>\n

Chapra, M.U. (1980). \u201cThe Islamic Welfare State and its Role in the Economy\u201d in Khurshid Ahmed (ed) Studies in Islamic Economy. International Centre for Research in Islamic Economics, King Abdul Aziz University, Jeddah and the Islamic Foundation, U.K<\/span><\/p>\n

Dauda Abubakar (2021). Zakat Practice in Northern Nigeria: Evolution, Religious Actors, and Muslim Organizations. Journal of Muslim Philanthropy & Civil Society. Vol. 5 No 1. 31<\/span><\/p>\n

Fahlefi R, Hasan A. and Alimi A. (2019). Management Model of Zakat Collection and its Distribution for Zakat Agency. International Journal of Economics, Business and Politics vol 3(2) 171-182<\/span><\/p>\n

Hussain M.M (2005). The Institution of Zakat: A do it Yourself Guide. Chicago. The Central Zakat Committee. The Council of Islamic Organizations of Great Chicago (CIOGC)<\/span><\/p>\n

IyaMaina M and Msahelia U.K (2005). The Role of Zakat in Maintaining Peace and Securitu. Religions\u2019 Educator Vol.8 (2). Journal of the Association for the Study of Religions and Education (NASRED)<\/span><\/p>\n

Khan M.M (1994). Summarized Sahih Al-Bukhari. The Book of Zakat. Riyad Dar-Us-Salam Publications<\/span><\/p>\n

Khan M.M and Hilali M.T (nd). The Translation of the Meanings of the Noble Qur\u2019an in English Language. Madinah, King Fahdi Complex<\/span><\/p>\n

Mahadi A. (2019). An Empirical Study of the Challenges Facing Zakat and Waqf Institutions in Northern Nigeria. ISRA International Journal of Islamic Finance vol. 11 (2). Emerald Publishing Limited.<\/span><\/p>\n

Mohammed S.I and Umme S. (2020). The Management of Zakat by Center for Zakat Management (CZM): Malaysia Experience. International Journal of Zakat and Islamic Philanthropy vol 2 (1)<\/span><\/p>\n

Mundhiru H.A (1994). The Translation of the Meanings of Summarized Sahih Muslim. Riyadh Darussalam<\/span><\/p>\n

Mustapha A.R (2002). Zakat: Charity in Islam. Abdul-Raheem M.A and Kareem M.A (eds). Islamic Studies, College of Education Series, Ikere-Ekiti<\/span><\/p>\n

Noibi M.A (2011). Islamic Micro Finance Modem as an Alternative to Nigeria\u2019s Microfinance for Poverty Alleviation. Unpublished Ph. D Thesis. University of Ibadan, Nigeria 299<\/span><\/p>\n

Nworgu B.G (2006). Educational Research: Basic Issues and Methodology. Ibadan. Wisdom<\/span><\/p>\n

Oloso K.K (2008). Zakat as a Prime Poverty Alleviator. Fluorescence of Arabic and Islamic Studies in Nigeria. (Festschrift) in Honour of Professor Abdul-Wahab Nasiru. Ibadan. HEBN Publisher PLC <\/span><\/p>\n

Qaradawi Y (1999). Fiqh Az Zakat (A Comparative Study of the Rules, Ergulations and Philosophy of Zakat in the light of the Qur\u2019an and Sunnah). London, Dar Al-Taqwa Ltd <\/span><\/p>\n

Sambo and Higab (1988). The Islamic Studies for Junior Secondary Schools II. Lagos, Islamic Publication Bureau<\/span><\/p>\n

Saheed A.A. (2014). The Administration of Zakat in Lagos and Ogun States. Research on Humanities and Social Sciences. Vol 4(21) 74-75<\/span><\/p>\n

Sulaiman K.O (2012). Socio-Cultural Analysis of Widowhood in Nigeria: Islamic Perspective\u201d Anyingba Journal of Arabic and Islamic Studies<\/span><\/p>\n

UNECA (2020). Survey of Impact of COVID-19 on African Traid Finance. AFREXIMBANK<\/span><\/p>\n

 Ziaul M.I. (2012). Zakat: Solution for Muslim Poverty. Riyadh, KSA<\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Zakat Management System: An Islamic Manifestation Of Man\u2019s Humanity To Man Adigun, Wasilat Fayokemi  Department of Arts Education, School of Multidisciplinary Studies  Bamidele Olumilua University of Education, Science and Technology, Ikere Ekiti, Ekiti State Abstract Zak\u0101t is one of the principles of Islam which aims at improving the socioeconomic condition of the poor by distributing […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":3772,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_acf_changed":false,"postBodyCss":"","postBodyMargin":[],"postBodyPadding":[],"postBodyBackground":{"backgroundType":"classic","gradient":""},"site-sidebar-layout":"no-sidebar","site-content-layout":"page-builder","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"disabled","ast-breadcrumbs-content":"","ast-featured-img":"disabled","footer-sml-layout":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"class_list":["post-3940","page","type-page","status-publish","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/pages\/3940","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/comments?post=3940"}],"version-history":[{"count":0,"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/pages\/3940\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/pages\/3772"}],"wp:attachment":[{"href":"https:\/\/icert.org.in\/index.php\/wp-json\/wp\/v2\/media?parent=3940"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}